로마서 9장 John Wycliffe Bible (c.1395)

John Wycliffe Bible (c.1395) · 중세 영어 · 로마서 (Romans) · 33절 · 대역: King James Version

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절	John Wycliffe Bible (c.1395)	King James Version
1	I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,	I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
2	for greet heuynesse is to me, and contynuel sorewe to my herte.	That I have great heaviness and continual sorrow in my heart.
3	For Y my silf desiride to be departid fro Crist for my britheren, that ben my cosyns aftir the fleisch, that ben men of Israel;	For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
4	whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;	Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
5	whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis.	Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
6	Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.	Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
7	Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;	Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
8	that is to seie, not thei that ben sones of the fleisch, ben sones of God, but thei that ben sones of biheeste ben demed in the seed.	That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
9	For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.	For this is the word of promise, At this time will I come, and Sara shall have a son.
10	And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.	And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
11	And whanne thei weren not yit borun, nether hadden don ony thing of good ether of yuel, that the purpos of God schulde dwelle bi eleccioun,	(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
12	not of werkis, but of God clepynge, it was seid to hym,	It was said unto her, The elder shall serve the younger.
13	that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.	As it is written, Jacob have I loved, but Esau have I hated.
14	What therfor schulen we seie? Whether wickidnesse be anentis God?	What shall we say then? Is there unrighteousness with God? God forbid.
15	God forbede. For he seith to Moyses, Y schal haue merci on whom Y haue merci; and Y schal yyue merci on whom Y schal haue merci.	For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
16	Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.	So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17	And the scripture seith to Farao, For to this thing Y haue stirid thee, that Y schewe in thee my vertu, and that my name be teld in al erthe.	For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
18	Therfor of whom God wole, he hath merci; and whom he wole, he endurith.	Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
19	Thanne seist thou to me, What is souyt yit? for who withstondith his wille?	Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
20	O! man, who art thou, that answerist to God? Whether a maad thing seith to hym that made it, What hast thou maad me so?	Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
21	Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?	Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22	That if God willynge to schewe his wraththe, and to make his power knowun, hath suffrid in greet pacience vessels of wraththe able in to deth,	What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
23	to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.	And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24	Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,	Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
25	Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;	As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
26	and it schal be in the place, where it is seid to hem, Not ye my puple, there thei schulen be clepid the sones of `God lyuynge.	And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
27	But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.	Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
28	Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.	For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
29	And as Ysaye bifor seide, But God of oostis hadde left to vs seed, we hadden be maad as Sodom, and we hadden be lijk as Gommor.	And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
30	Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.	What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
31	But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.	But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
32	Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,	Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
33	as it is writun, Lo! Y putte a stoon of offensioun in Syon, and a stoon of sclaundre; and ech that schal bileue `in it, schal not be confoundid.	As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

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